Quotes about happiness

page 48

"The Sadistic Muse" - an interview with Laura Miller at salon.com (10 February 1998) http://web.archive.org/web/20000110052318/http://www.salon.com/books/int/1998/02/cov_si_10int.html
Context: It's been said that happiness writes white. It doesn't show up on the page. When you're on holiday and writing a letter home to a friend, no one wants a letter that says the food is good and the weather is charming and the accommodations comfortable. You want to hear about lost passports and rat-filled shacks.

Source: The Dream of a Ridiculous Man (1877), V
Context: I have seen the truth; I have seen and I know that people can be beautiful and happy without losing the power of living on earth. I will not and cannot believe that evil is the normal condition of mankind. And it is just this faith of mine that they laugh at. But how can I help believing it? I have seen the truth — it is not as though I had invented it with my mind, I have seen it, seen it, and the living image of it has filled my soul for ever. I have seen it in such full perfection that I cannot believe that it is impossible for people to have it.

"The Gods" (1876) as published in The Gods and Other Lectures (1879); this was one of his earliest versions of what became known as his "Creed". Some variants:
Justice is the only worship.
Love is the only priest.
Ignorance is the only slavery.
Happiness is the only good.
The time to be happy is now,
The place to be happy is here,
The way to be happy is to make others so.
Wisdom is the science of happiness.
As quoted in Familiar Quotations (1937) edited by Christopher Morley, p. 603
Happiness is the only good.
The place to be happy is here.
The time to be happy is now.
The way to be happy is to make others so.
Variant, as it appears on a manuscript copy he jotted down for a fan (26 March 1897) <!-- I know I have seen an image of this, and might be able to find a copy somewhere... ~ Kalki 2007·08·11 -->
Context: Reason, Observation and Experience — the Holy Trinity of Science — have taught us that happiness is the only good; that the time to be happy is now, and the way to be happy is to make others so. This is enough for us. In this belief we are content to live and die. If by any possibility the existence of a power superior to, and independent of, nature shall be demonstrated, there will then be time enough to kneel. Until then, let us stand erect.

Letter IV : Heloise to Abelard
Letters of Abelard and Heloise
Context: The heart of man is a labyrinth, whose windings are very difficult to be discovered. The praises you give me are the more dangerous, in regard that I love the person who gives them. The more I desire to please you, the readier am I to believe all the merit you attribute to me. Ah, think rather how to support my weaknesses by wholesome remonstrances! Be rather fearful than confident of my salvation: say our virtue is founded upon weakness, and that those only will be crowned who have fought with the greatest difficulties: but I seek not for that crown which is the reward of victory, I am content to avoid only the danger. It is easier to keep off than to win a battle. There are several degrees in glory, and I am not ambitious of the highest; those I leave to souls of great courage, who have been often victorious. I seek not to conquer, out of fear lest I should be overcome. Happy enough, if I can escape shipwreck, and at last gain the port. Heaven commands me to renounce that fatal passion which unites me to you; but oh! my heart will never be able to consent to it. Adieu.

Mont Saint Michel and Chartres (1904)
Context: First comes the central door-way, and above it is the glory of Christ, as the church at Chartres understood Christ in the year 1150; for the glories of Christ were many, and the Chartres Christ is one. Whatever Christ may have been at other churches, here, on this portal, he offers himself to his flock as the herald of salvation alone. Among all the imagery of these three door-ways, there is no hint of fear, punishment or damnation, and this is the note of the whole time. Before 1200, the Church seems not to have felt the need of appealing habitually to terror; the promise of hope and happiness was enough.

1920s, Truth is a Pathless Land (1929)
Context: Your prejudices, your fears, your authorities, your churches new and old – all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods – new gods instead of the old, new religions instead of the old, new forms instead of the old – all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?

Letter to Aysel Şengün (2001)
Context: I am what you wish for, but unfortunately you must still wait so little until we will be together again. I did not flee from you, but I did what I had to do. You should be very proud of it, it is an honor, and you will see the result, and everybody will be happy.

Context: From the moment of birth every human being wants happiness and freedom and wants to avoid suffering. In this we are all the same; and the more we care for the happiness of others the greater our own sense of each other becomes. Many of our problems are created by ourselves based on divisions due to ideology, religion, race, resources, economic status or other factors. The time has come to think on a deeper, more human level and appreciate and respect our sameness as human beings. And to have a respect for endangered cultures that share these principles. We are at the dawn of an age in which many people feel that extreme political concepts should cease to dominate human affairs. We should use this opportunity to replace them with universal human and spiritual values and ensure that these values become the fiber of the global family that is emerging. It is not possible to find peace with anger, hatred, jealousy or greed. At every level of society, familial, tribal, national and international, the key to a happier and more peaceful and successful world is the growth of compassion. We do not necessarily need to become religious, nor even believe in an ideology. We need only to develop our good human qualities and know that love and compassion are the most essential concepts for human survival. So long as human beings live and suffer, the only world open to our present knowledge, the brotherhood of man will seem an unattainable principle. In order for us to achieve real lasting peace among one another, the effort to realize that noblest and most satisfactory moral value must be occupation of every individual intelligence.

The Compassionate Life (2001) Ch. 3 "Global Compassion".

Valedictory Address to medical graduates at Harvard University (10 March 1858), published in The Boston Medical and Surgical Journal Vol. LVIII, No. 8 (25 March 1858), p. 158; this has also been paraphrased "Beware how you take away hope from another human being".
Context: You can never be too cautious in your prognosis, in the view of the great uncertainty of the course of any disease not long watched, and the many unexpected turns it may take.
I think I am not the first to utter the following caution : —
Beware how you take away hope from any human being. Nothing is clearer than that the merciful Creator intends to blind most people as they pass down into the dark valley. Without very good reasons, temporal or spiritual, we should not interfere with his kind arrangements. It is the height of cruelty and the extreme of impertinence to tell your patient he must die, except you are sure that he wishes to know it, or that there is some particular cause for his knowing it. I should be especially unwilling to tell a child that it could not recover; if the theologians think it necessary, let them take the responsibility. God leads it by the hand to the edge of the precipice in happy unconsciousness, and I would not open its eyes to what he wisely conceals.

Pt. I, Bk. II, ch. 1.
1830s, The French Revolution. A History (1837)
Context: For what imaginable purpose was man made, if not to be "happy"? By victorious Analysis, and Progress of the Species, happiness enough now awaits him. Kings can become philosophers; or else philosophers Kings. Let but Society be once rightly constituted,—by victorious Analysis. The stomach that is empty shall be filled; the throat that is dry shall be wetted with wine. Labour itself shall be all one as rest; not grievous, but joyous Wheat-fields, one would think, cannot come to grow untilled; no man made clayey, or made weary thereby;—unless indeed machinery will do it? Gratuitous Tailors and Restaurateurs may start up, at fit intervals, one as yet sees not how. But if each will, according to rule of Benevolence, have a care for all, then surely—no one will be uncared for. Nay, who knows but by sufficiently victorious Analysis, "human life may be indefinitely lengthened," and men get rid of Death, as they have already done of the Devil? We shall then be happy in spite of Death and the Devil.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 20. How the Sphere Encouraged Me in a Vision
Context: "Behold yon miserable creature. That Point is a Being like ourselves, but confined to the non-dimensional Gulf. He is himself his own World, his own Universe; of any other than himself he can form no conception; he knows not Length, nor Breadth, nor Height, for he has had no experience of them; he has no cognizance even of the number Two; nor has he a thought of Plurality; for he is himself his One and All, being really Nothing. Yet mark his perfect self-contentment, and hence learn this lesson, that to be self-contented is to be vile and ignorant, and that to aspire is better than to be blindly and impotently happy. Now listen."He ceased; and there arose from the little buzzing creature a tiny, low, monotonous, but distinct tinkling, as from one of your Spaceland phonographs, from which I caught these words, "Infinite beatitude of existence! It is; and there is none else beside It."

2010s, 2014 FIFA World Cup, Brazil v. Germany (2014)
Context: He looks happy to come on the field, six-nil down. Come on Willian, get on there! Score seven, make your country proud. Yeah, they will score again. Germany, won't they? They've got twenty minutes left. If they keep up? Yeah. Look, Marcelo looks as if he can? Can't run anymore. But, Germany will score again if they want. Look at that, I mean? It looks as if Brazil have got nine men on the field; it looks as if it's eleven against nine.

Source: The Meaning of God in Human Experience (1912), Ch. XV : The Need of a God, p. 218.
Context: If I can reconcile myself to the certainty of death only by forgetting it, I am not happy. And if I can dispose of the fact of human misery about me only by shutting my thoughts as well as myself within my comfortable garden, I may assure myself that I am happy, but I am not. There is a skeleton in the closet of the universe, and I may at any moment be in the face of it. Happiness is inseparable from confidence in action; and confidence of action is inseparable from what the schoolmen called peace -- that is, poise of mind with reference to everything I may possibly encounter in the chances of fortune.
Now this perfect openness to experience is not possible if pain is the last word of pain. Unless there is something behind the fact of pain, some kind of mystery or problem in it whose solution shows the pain to be other than what it pretends, there is no happiness for man in this world or the next; for no matter how fair the world might in time become, the fact that it had been as bad as it is would remain an unbanishable misery, unbanishable by God or any other power.

Source: A Woman's Thoughts About Women (1858), Ch. 10
Context: Happiness is not an end — it is only a means, and adjunct, a consequence. The Omnipotent Himself could never be supposed by any, save those who out of their own human selfishness construct the attributes of Divinity, to be absorbed throughout eternity in the contemplation of His own ineffable bliss, were it not identical with His ineffable goodness and love.

Dream Days (1898), The Reluctant Dragon
Context: Banquets are always pleasant things, consisting mostly, as they do, of eating and drinking; but the specially nice thing about a banquet is, that it comes when something's over, and there's nothing more to worry about, and to-morrow seems a long way off. St George was happy because there had been a fight and he hadn't had to kill anybody; for he didn't really like killing, though he generally had to do it. The dragon was happy because there had been a fight, and so far from being hurt in it he had won popularity and a sure footing in society. The Boy was happy because there had been a fight, and in spite of it all his two friends were on the best of terms. And all the others were happy because there had been a fight, and — well, they didn't require any other reasons for their happiness.

As long as you are enslaved to the external situation, you will always be in some level of suffering because the outside situation is never going to be hundred percent in your control.
Encounter the Enlightened (2001)

Source: The Greening of America (1970), Chapter II : Consciousness I: Loss Of Reality, p. 21 (See also: Hunter S. Thompson)
Context: To the American people of 1789, their nation promised a new way of life: each individual a free man; each having the right to seek his own happiness; a republican form of government in which the people would be sovereign; and no arbitrary power over people's lives. Less than two hundred years later, almost every aspect of the dream has been lost.

On her lifelong use of the name "Happy", in "The Happy Rhodes Interview" in Homeground #48 (Summer 1993) http://web.archive.org/web/20091023165015/http://geocities.com/SoHo/Studios/3450/homeground.html
Context: The first time my brothers saw me, when I was a day or two old and still in the hospital, my brother Mark could not pronounce the name "Kimberley," and I was an especially happy baby, so he decided it would be easier to call me "Happy." From that moment on, my family members never used the name Kimberley. I was forced, however, to use my given name while attending school. As soon as I turned sixteen, my name was legally changed to Happy Tyler Rhodes. As far as I'm concerned, it's the ony name I've ever had. When people ask me if it's my real name, I always say "yes."

Speech (10 January 1930) as quoted in The Communist International (1936) Vol. 13
Context: Life has improved, and now as never before the doors to a happy and cultured life for all the peoples of our Union stand wide open. We are already enjoying the first fruits of our victory and we see that an unparalleled rise in the standard of living and culture of all the peoples of the Soviet Union awaits us. And in spite of all this, we have not yet seen the last of people who in their blind hatred of the new world are planning the seizure and dismemberment of the Soviet Union. Well, what shall we say to them? It is true that we appeared in the world without the permission of these gentlemen, and undoubtedly against their wishes.... This means that the time has come when the old world must make way for the new.

Optimism (1903)
Context: Let pessimism once take hold of the mind, and life is all topsy-turvy, all vanity and vexation of spirit. There is no cure for individual or social disorder, except in forgetfulness and annihilation. "Let us eat, drink and be merry," says the pessimist, "for to-morrow we die." If I regarded my life from the point of view of the pessimist, I should be undone. I should seek in vain for the light that does not visit my eyes and the music that does not ring in my ears. I should beg night and day and never be satisfied. I should sit apart in awful solitude, a prey to fear and despair. But since I consider it a duty to myself and to others to be happy, I escape a misery worse than any physical deprivation.

Ch 2
The Rahotep series, Book 3: Egypt: The Book of Chaos (2011)

Preface
The Right to Be Happy (1927)
Context: It has taken us centuries of thought and mockery to shake the medieval system; thought and mockery here and now are required to prevent the mechanists from building another. Without falling into a mystical vitalism that reverences organic nature as sacred, we can at least try rather to serve than to subdue the prancing seas of life. With this in view I have taken as impulses, instincts, or needs certain driving forces in the human species as we know it at present, and argued for such social and economic changes as will give them new, free, and varied expression. To take even this first step towards a happy society is a herculean task. After it has been accomplished, generations to come will see what the creature will do next. We none of us know; and we should be thoroughly on our guard against all those who pretend that they do.

Address at Iona College (1984)
Context: Tell me, ladies and gentlemen, are we the ones to tell them what their instructors have tried to teach them for years? That the philosophers were right.
That Saint Francis, Buddha, Muhammad, Maimonides — all spoke the truth when they said the only way to serve yourself is to serve others; and that Aristotle was right, before them, when he said the only way to assure yourself happiness is to learn to give happiness. <!-- p. 934

Speech on the opening day of Disneyland (17 July 1955) https://www.youtube.com/watch?v=Bf2TMwtCUr4
Context: To all who come to this happy place: Welcome. Disneyland is your land. Here age relives fond memories of the past, and here youth may savor the challenge and promise of the future. Disneyland is dedicated to the ideals, the dreams, and the hard facts that have created America; with the hope that it will be a source of joy and inspiration to all the world.

The Great Infidels (1881)
Context: In the estimation of good orthodox Christians I am a criminal, because I am trying to take from loving mothers, fathers, brothers, sisters, husbands, wives, and lovers the consolations naturally arising from a belief in an eternity of grief and pain. I want to tear, break, and scatter to the winds the God that priests erected in the fields of innocent pleasure — a God made of sticks called creeds, and of old clothes called myths. I shall endeavor to take from the coffin its horror, from the cradle its curse, and put out the fires of revenge kindled by an infinite fiend.
Is it necessary that Heaven should borrow its light from the glare of Hell?
Infinite punishment is infinite cruelty, endless injustice, immortal meanness. To worship an eternal gaoler hardens, debases, and pollutes even the vilest soul. While there is one sad and breaking heart in the universe, no good being can be perfectly happy.

The Architecture of Theories (1891)
Context: Of the fifty or hundred systems of philosophy that have been advanced at different times of the world's history, perhaps the larger number have been, not so much results of historical evolution, as happy thoughts which have accidently occurred to their authors. An idea which has been found interesting and fruitful has been adopted, developed, and forced to yield explanations of all sorts of phenomena. … The remaining systems of philosophy have been of the nature of reforms, sometimes amounting to radical revolutions, suggested by certain difficulties which have been found to beset systems previouslv in vogue; and such ought certainly to be in large part the motive of any new theory. … When a man is about to build a house, what a power of thinking he has to do, before he can safely break ground! With what pains he has to excogitate the precise wants that are to be supplied. What a study to ascertain the most available and suitable materials, to determine the mode of construction to which those materials are best adapted, and to answer a hundred such questions! Now without riding the metaphor too far, I think we may safely say that the studies preliminary to the construction of a great theory should be at least as deliberate and thorough as those that are preliminary to the building of a dwelling-house.

Journal entry (14 October 1922), published in The Journal of Katherine Mansfield (1927); these are the final words of the journal
Context: This all sounds very strenuous and serious. But now that I have wrestled with it, it's no longer so. I feel happy — deep down. May you be happy too. I'm going to Fontainebleau on Monday and I'll be back here Tuesday night or Wednesday morning. All is well.

Source: Deathworld (1960), p. 112
Context: The compartment was getting crowded as other Pyrrans pushed in. Kerk, almost to the door, turned back to face Jason.
"I'll tell you what's wrong with armistice," he said. "It's a coward's way out, that's what it is. It's all right for you to suggest it, you're from off-world and don't know any better. But do you honestly think I could entertain such a defeatist notion for one instant? When I speak, I speak not only for myself, but for all of us here. We don't mind fighting, and we know how to do it. We know that if this war was over we could build a better world here. At the same time, if we have the choice of continued war or a cowardly peace — we vote for war. This war will only be over when the enemy is utterly destroyed!"
The listening Pyrrans murmured in agreement, and Jason had to shout to be heard above them. "That's really wonderful. I bet you even think it's original. But don't you hear all that cheering offstage? Those are the spirits of every saber-rattling sonofabitch that ever plugged for noble war. They even recognize the old slogan. We're on the side of light, and the enemy is a creature of darkness. And it doesn't matter a damn if the other side is saying the same thing. You've still got the same old words that have been killing people since the birth of the human race. A 'cowardly peace,' that's a good one. Peace means not being at war, not fighting. How can you have a cowardly not-fighting. What are you trying to hide with this semantic confusion? Your real reasons? I can't blame you for being ashamed of them — I would be. Why don't you just come out and say you are keeping the war going because you enjoy killing? Seeing things die makes you and your murderers happy, and you want to make them happier still!"

The Rights of Man, or what are we fighting for? (1940)
Context: Throughout the whole world we see variations of this same subordination of the individual to the organisation of power. Phase by phase these ill-adapted governments are becoming uncontrolled absolutisms; they are killing that free play of the individual mind which is the preservative of human efficiency and happiness. The populations under their sway, after a phase of servile discipline, are plainly doomed to relapse into disorder and violence. Everywhere war and monstrous economic exploitation break out, so that those very same increments of power and opportunity which have brought mankind within sight of an age of limitless plenty, seem likely to be lost again, it may be lost forever, in an ultimate social collapse.

Independence Day speech (1828)
Context: Americans no longer argue on the propriety of making all men soldiers, in order that their nation may be an object of terror to the rest of the world. They understand that the happiness of a people is the only rational object of a government, and the only object for which a people, free to choose, can have a government at all. They have, farther, almost excluded war as a profession, and reduced it from a system of robbery to one of simple defence. In so doing, they ought also to have laid aside all show of military parade, and all ideas of military glory. If they have not done so, it is that their reform in this matter is yet imperfect, and their ideas respecting it are confused.

In his letter to Theo, from Cuesmes, 24 September 1880 - original manuscript of letter no. 158 - at Van Gogh Museum, location Amsterdam - inv. no. b156 V/1962, http://vangoghletters.org/vg/letters/let158/letter.html
Van Gogh's copies (drawings) he made after the work of Rousseau have been lost
1880s, 1880
Context: First and foremost, the masterly etching, 'The bush', by Daubigny/Ruisdael. [ Daubigny's etching 'The bush', he made after Jacob van Ruisdael ].... I plan to do two drawings, either in sepia or something else, one of them after this etching [by Daubigny] — the other [etching, made] after T. Rousseau's 'The oven in Les Landes'. This latter sepia is already done — it's true — but if you compare it with Daubigny's etching, you'll understand that it becomes weak, even though the sepia drawing considered on its own may very well have a certain tone and sentiment. I have to go back to it and work on it again.... I couldn't tell you how happy I feel to have taken up drawing again. It had already been on my mind for a long time, but I always saw the thing as impossible and beyond my reach.

Pt. 7
Social Insurance and Allied Services (1942)

Planet JH Weekly interview (2005)
Context: I'm a free-marketeer. I believe in free markets, but... sometimes you have things that look like free markets but aren't because of artificial reasons. I'm not very happy with the current state of what calls itself free market economy in the world because you've got all these grotesque monopolies that are able to game the system in a way that's to their advantage by virtue of their power, and that's not a free market. A real free market has some kind of countervailing influence from the government to keep a monopoly in check, but this government... it's not about free marketing principles, it's about greed pure and simple. And this government wants to assure that the other people that they went to college with get just as rich as they do. This country is going to make Mexico look like Sweden inside of ten years in terms of wealth distribution, because there are no countervailing forces. They've eliminated tax basically for the ultra-rich, they've eliminated any control over monopolies, the greedy have free reign and its just going to be the super rich and the peasants.

Teaching as a Subversive Activity (1969)
Context: About the last place any of us can expect to learn anything important about the realities we have to cope with in our wistful pursuit of life, liberty, and happiness is a classroom. If we decided that schools must do whatever is necessary to help students to learn the concepts and skills relevant to the nuclear space age, we wouldn't spend much time sitting inside of small boxes inside of boxes — even with all the fancy hardware being developed to jazz up the Trivia contest. It's probably true that most of what we all know we didn't learn in school anyway. Moreover, developments in electronic information processing make the school as it presently exists unnecessary... the "new education." Its purpose is to produce people who can cope effectively with change. To date, none of the new "educational technology" has that as its purpose. Remember Santayana's line: Fanaticism consists of redoubling efforts after having forgotten one's aim. The developments in "educational technology" are intended to do all of the old school stuff better... but that's not the aim of the new education.

Book I, 1098b.23
Nicomachean Ethics

The First Step http://www.cavafy.com/poems/content.asp?id=145&cat=1
Collected Poems (1992)
Context: Just to be on the first step
should make you happy and proud.
To have come this far is no small achievement:
what you have done is a glorious thing.
Even this first step
is a long way above the ordinary world.
To stand on this step
you must be in your own right
a member of the city of ideas.
And it is a hard, unusual thing
to be enrolled as a citizen of that city.
Its councils are full of Legislators
no charlatan can fool.

First Journal of Travel (1840)
Context: Nothing troubled the charm and silence of this solitude. Making the most serious reflections on what we behold, and on our present position, I said to myself: Thus does life also pass away, now calm, now agitated, but at last the end is attained. Happy, ah, thrice happy they who can then look out to the never-ending future with calm and confidence, who can cast themselves on the bosom of God, the Center of our felicity.

Review of Democracy in Europe (1878)
Context: The manifest, the avowed difficulty is that democracy, no less than monarchy or aristocracy, sacrifices everything to maintain itself, and strives, with an energy and a plausibility that kings and nobles cannot attain, to override representation, to annul all the forces of resistance and deviation, and to secure, by Plebiscite, Referendum, or Caucus, free play for the will of the majority. The true democratic principle, that none shall have power over the people, is taken to mean that none shall be able to restrain or to elude its power. The true democratic principle, that the people shall not be made to do what it does not like, is taken to mean that it shall never be required to tolerate what it does not like. The true democratic principle, that every man‘s free will shall be as unfettered as possible, is taken to mean that the free will of the collective people shall be fettered in nothing. Religious toleration, judicial independence, dread of centralisation, jealousy of State interference, become obstacles to freedom instead of safeguards, when the centralised force of the State is wielded by the hands of the people. Democracy claims to be not only supreme, without authority above, but absolute, without independence below; to be its own master, not a trustee. The old sovereigns of the world are exchanged for a new one, who may be flattered and deceived, but whom it is impossible to corrupt or to resist, and to whom must be rendered the things that are Caesar's and also the things that are God’s. The enemy to be overcome is no longer the absolutism of the State, but the liberty of the subject. Nothing is more significant than the relish with which Ferrari, the most powerful democratic writer since Rousseau, enumerates the merits of tyrants, and prefers devils to saints in the interest of the community.
For the old notions of civil liberty and of social order did not benefit the masses of the people. Wealth increased, without relieving their wants. The progress of knowledge left them in abject ignorance. Religion flourished, but failed to reach them. Society, whose laws were made by the upper class alone, announced that the best thing for the poor is not to be born, and the next best to die in childhood, and suffered them to live in misery and crime and pain. As surely as the long reign of the rich has been employed in promoting the accumulation of wealth, the advent of the poor to power will be followed by schemes for diffusing it. Seeing how little was done by the wisdom of former times for education and public health, for insurance, association, and savings, for the protection of labour against the law of self-interest, and how much has been accomplished in this generation, there is reason in the fixed belief that a great change was needed, and that democracy has not striven in vain. Liberty, for the mass, is not happiness; and institutions are not an end but a means. The thing they seek is a force sufficient to sweep away scruples and the obstacle of rival interests, and, in some degree, to better their condition. They mean that the strong hand that heretofore has formed great States, protected religions, and defended the independence of nations, shall help them by preserving life, and endowing it for them with some, at least, of the things men live for. That is the notorious danger of modern democracy. That is also its purpose and its strength. And against this threatening power the weapons that struck down other despots do not avail. The greatest happiness principle positively confirms it. The principle of equality, besides being as easily applied to property as to power, opposes the existence of persons or groups of persons exempt from the common law, and independent of the common will; and the principle, that authority is a matter of contract, may hold good against kings, but not against the sovereign people, because a contract implies two parties.

Why I Am an Agnostic (1896)
Context: What can be more frightful than a world at-war? Every leaf a battle-field—every flower a Golgotha—in every drop of water pursuit, capture and death. Under every piece of bark, life lying in wait for life. On every blade of grass, something that kills,—something that suffers. Everywhere the strong living on the weak—the superior on the inferior. Everywhere the weak, the insignificant, living on the strong—the inferior on the superior—the highest food for the lowest—man sacrificed for the sake of microbes. Murder universal. Everywhere pain, disease and death—death that does not wait for bent forms and gray hairs, but clutches babes and happy youths. Death that takes the mother from her helpless, dimpled child—death that fills the world with grief and tears. How can the orthodox Christian explain these things?

Source: La Chartreuse de Parme (The Charterhouse of Parma) (1839), Ch. 7
Context: The pleasures and the cares of the luckiest ambition, even of limitless power, are nothing next to the intimate happiness that tenderness and love give. I am a man before being a prince, and when I have the good fortune to be in love my mistress addresses a man and not a prince.

"Introduction"
The Defendant (1901)
Context: There runs a strange law through the length of human history — that men are continually tending to undervalue their environment, to undervalue their happiness, to undervalue themselves. The great sin of mankind, the sin typified by the fall of Adam, is the tendency, not towards pride, but towards this weird and horrible humility.
This is the great fall, the fall by which the fish forgets the sea, the ox forgets the meadow, the clerk forgets the city, every man forgets his environment and, in the fullest and most literal sense, forgets himself. This is the real fall of Adam, and it is a spiritual fall. It is a strange thing that many truly spiritual men, such as General Gordon, have actually spent some hours in speculating upon the precise location of the Garden of Eden. Most probably we are in Eden still. It is only our eyes that have changed.

Chpt.2, p. 11
Principles of Geology (1832), Vol. 1
Context: We learn particularly from the Timaeus of Plato, that the Egyptians believed the world to be subject to occasional conflagrations and deluges, whereby the gods arrested the career of human wickedness, and purified the earth from guilt. After each regeneration, mankind were in a state of virtue and happiness, from which they gradually degenerated again into vice and immorality. From this Egyptian doctrine, the poets derived the fable of the decline from the golden to the iron age.

The Myth of Sisyphus (1942), An Absurd Reasoning
Context: At this point of his effort man stands face to face with the irrational. He feels within him his longing for happiness and for reason. The absurd is born of this confrontation between the human need and the unreasonable silence of the world. This must not be forgotten. This must be clung to because the whole consequence of a life can depend on it. The irrational, the human nostalgia, and the absurd that is born of their encounter — these are the three characters in the drama that must necessarily end with all the logic of which an existence is capable.

John Dryden's translation:
: Endure the hardships of your present state,
Live, and reserve yourselves for better fate.
Source: Aeneid (29–19 BC), Book I, Line 207 (tr. Fairclough); spoken by Aeneas.

Part 2: Metaphysical Rebellion
The Rebel (1951)
Context: Alyosha can, in fact, treat Ivan with compassion as a "real simpleton." The latter only made aa attempt at self-control and failed. Others will appear, with more serious intentions, who, on the basis of the same despairing nihilism, will insist on ruling the world. These are the Grand Inquisitors who imprison Christ and come to tell Him that His method is not correct, that universal happiness cannot be achieved by the immediate freedom of choosing between good and evil, but by the domination and unification of the world. The first step is to conquer and rule. The kingdom of heaven will, in fact, appear on earth, but it will be ruled over by men — a mere handful to begin with, who will be the Cassars, because they were the first to understand — and later, with time, by all men. The unity of all creation will be achieved by every possible means, since everything is permitted. The Grand Inquisitor is old and tired, for the knowledge he possesses is bitter. He knows that men are lazy rather than cowardly and that they prefer peace and death to the liberty of discerning between good and evil. He has pity, a cold pity, for the silent prisoner whom history endlessly deceives. He urges him to speak, to recognize his misdeeds, and, in one sense, to approve the actions of the Inquisitors and of the Caesars. But the prisoner does not speak.

Book V, chapter 15, section 43; translated by Andrew P. Peabody
Tusculanae Disputationes – Tusculan Disputations (45 BC)
Context: Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.

Ch 10
The Little Lame Prince and his Travelling Cloak (1875)
Context: Thus King Dolor's reign passed, year after year, long and prosperous. Whether he was happy — "as happy as a king" — is a question no human being can decide. But I think he was, because he had the power of making everybody about him happy, and did it too; also because he was his godmother's godson, and could shut himself up with her whenever he liked, in that quiet little room in view of the Beautiful Mountains, which nobody else ever saw or cared to see. They were too far off, and the city lay so low. But there they were, all the time. No change ever came to them; and I think, at any day throughout his long reign, the King would sooner have lost his crown than have lost sight of the Beautiful Mountains.

Introduction.
An American Bible (1912)
Context: Elbert Hubbard sees, too, that just so long as there is one woman who is denied any right that man claims for himself, there is no free man; that no man can be a superior, true American so long as one woman is denied her birthright of life, liberty and happiness.
He knows that freedom to think and act, without withholding that right from any other, evolves humanity — Therefore he gives his best energy to inspiring men and women to think and to act, each for himself. He pleads for the rights of children, for so-called criminals, for the insane, the weak, and all those who having failed to be a friend to themselves, need friendship most. The Golden Rule is his rule of life.
His work is to emancipate American men and women from being slaves to useless customs, outgrown mental habits, outgrown religion, outgrown laws, outgrown superstitions. He would make each human being rely upon himself for health, wealth and happiness.

Speech made at the Reichstag (21 May 1935) Found in Translation of Herr Hitler's Speech to the German Reichstag on May 21, 1935 https://books.google.com/books?id=r_-htwAACAAJ&dq=hitler+may+21+1935+speech&hl=en&sa=X&ved=0ahUKEwir0MTAmInWAhXPaCYKHaFIB2UQ6AEIJjAA Foreign Office Press. German version https://archive.org/stream/RedeDesFhrersUndReichskanzlersAdolfHitlerVorDemReichstagAm21.Mai/MicrosoftWord-Ah19350521#page/n11/mode/2up
1930s
Context: The Germany of today is a National Socialist State. The ideology that dominates us is in diametrical contradiction to that of Soviet Russia. National Socialism is a doctrine that has reference exclusively to the German people. Bolshevism lays stress on international mission. We National Socialists believe a man can, in the long run, be happy only among his own people. We are convinced the happiness and achievements of Europe are indissolubly tied up with the continuation of the system of independent and free national States. Bolshevism preaches the establishment of a world empire and recognizes only section of a central international. We National Socialists grant each people the right to its own inner life according to its needs and its own nature. Bolshevism, on the other hand, establishes doctrinal theories that are to be accepted by all peoples, regardless of their particular essence, their special nature, traditions, etc. National Socialism speaks up for the solution of social problems, issues and tensions in their own nation, with methods that are consistent with our common human, spiritual, cultural and economic beliefs, traditions and conditions. Bolshevism preaches the international class struggle, the international world revolution with the weapons of the terror and the violence. National Socialism fights for the reconciliation and consequent adjustment of the differences in life and the union of all for common benefits. Bolshevism teaches the overcoming of an alleged class rule by the dictatorship of the power of a different class. National Socialism does not attach importance to a only theoretical rule of the working class, but especially on the practical improvement of their living conditions and standard of living. Bolshevism fights for a theory and, for it, sacrifices millions of people, immense values of traditional culture and traditions, and achieves, compared with us, only a very low standard of living for all. As National Socialists, our hearts are full with admiration and respect for the great achievements of the past, not only in our own people but also far beyond. We are happy to belong to an European cultural community that has so tremendously embossed today's world with a stamp of its mind. Bolshevism rejects this cultural achievement of mankind, claiming that has found the beginning of the real cultural and human history in the year of birth of Marxism. We, National Socialists, do not want to be of the same opinion as our church organizations in this or that organizational question. But we never want a lack of belief in religion or any faith, and do not wish that our churches become club-houses or cinemas. Bolshevism teaches the godlessness and acts accordingly. We National Socialists see in private property a higher level of human economic development that according to the differences in performance controls the management of what has been accomplished enabling and guaranteeing the advantage of a higher standard of living for everyone. Bolshevism destroys not only private property but also private initiative and the readiness to shoulder responsibility. It has not been able to save millions of human beings from starvation in Russia, the greatest Agrarian State in the world. It would be unthinkable to transfer such a catastrophe into Germany, because, at the of the day, in Russia there are 10 city dwellers for every 90 country dwellers, but in Germany for only 25 farmers there are 75 city dwellers. National Socialists and Bolshevists both are convinced they are a world apart from each other and their differences can never be bridged. Apart from that, there were thousands of our people slain and maimed in the fight against Bolshevism. If Russia likes Bolshevism it is not our affair, but if Bolshevism casts its nets over to Germany, then we will fight it tooth and nail.

The Eighth Day (1967)
Context: When God loves a creature he wants the creature to know the highest happiness and the deepest misery … He wants him to know all that being alive can bring. That is his best gift…. There is no happiness save in understanding the whole.

"Waiting for the Miracle" (co-written with Sharon Robinson)
The Future (1992)
Context: Waiting for the miracle
There's nothing left to do.
I haven't been this happy
since the end of World War II.

"April", in Poems (1859)
Context: Awakener, come!
Fiing wide the gate of an eternal year,
The April of that glad new heavens and earth
Which shall grow out of these, as spring-tide grows
Slow out of winter's breast.
Let Thy wide hand
Gather us all — with none left out (O God!
Leave Thou out none!) from the east and from the west.
Loose Thou our burdens: heal our sicknesses;
Give us one heart, one tongue, one faith, one love.
In Thy great Oneness made complete and strong —
To do Thy work throughout the happy world —
Thy world, All-merciful, Thy perfect world.

"The Right Thing," ll. 7-9
The Far Field (1964)
Context: God bless the roots! — Body and soul are one!
The small become the great, the great the small;
The right thing happens to the happy man.

Thoughts on Man's Purpose in Life (1974)
Context: Happiness comes from the full use of one's power to achieve excellence. Life is potentially an empty hole, and there are few more satisfying ways of filling it than achieving and exercising excellence.
This principle of excellence is on which Americans seem to be losing, and at a time when the Nation stands in need of it. A lack of excellence implies mediocrity. And in a society that is willing to accept a standard of mediocrity, the opportunities for personal failure are boundless. Mediocrity can destroy us as surely as perils far more famous.
It is important that we distinguish between what it means to fail at a task and what it means to be mediocre. There is all the difference in the world between the life lived with dignity and style which ends in failure, and one which achieves power and glory, yet is dull, unoriginal, unreflective, and mediocre. In a real sense, what matters is not so much whether we make a lot of money or hold a prestigious job; what matter is that we seek out others with knowledge and enthusiasm — that we become people who can enjoy our own company.

1920s, Equal Rights (1920)
Context: July 4, 1776 was the historic day on which the representatives of three millions of people vocalized Concord, and Lexington, and Bunker Hill, which gave notice to the world that they proposed to establish an independent nation on the theory that all men are created equal, that they are endowed by their creator with certain inalienable rights, that among these are life, liberty, and the pursuit of happiness. The wonder and glory of the American people is not the ringing Declaration of that day, but the action then already begun, and in the process of being carried out, in spite of every obstacle that war could interpose, making the theory of freedom and equality a reality.

A Thanksgiving Sermon (1897)
Context: It taught that the business of this life was to prepare for death. It insisted that a certain belief was necessary to insure salvation, and that all who failed to believe, or doubted in the least would suffer eternal pain. According to the church the natural desires, ambitions and passions of man were all wicked and depraved. To love God, to practice self-denial, to overcome desire, to despise wealth, to hate prosperity, to desert wife and children, to live on roots and berries, to repeat prayers, to wear rags, to live in filth, and drive love from the heart—these, for centuries, were the highest and most perfect virtues, and those who practiced them were saints. The saints did not assist their fellow-men. Their fellow-men assisted them. They did not labor for others. They were beggars—parasites—vermin. They were insane. They followed the teachings of Christ. They took no thought for the morrow. They mutilated their bodies—scarred their flesh and destroyed their minds for the sake of happiness in another world. During the journey of life they kept their eyes on the grave.

Unlikely Stories, Mostly (1983)
Context: I asked the headmaster of literature, "Why are there so many headmasters and so few poets? Is it easier for you to train your own kind than ours?" He said, "No. The emperor needs all the headmasters he can get. If a quarter of his people were headmasters he would be perfectly happy. But more than two poets would tear his kingdom apart."

"Five Letters from an Eastern Empire", p. 88.

Preface to The Autumn in the Spring (May 1932) http://www.learn-chinese.org/modernprose1/bachun/chunt01.htm
Context: In the past several years, my hard work, my books which I wrote through blood and tears, and the purpose of my life all has been focused on: helping everyone to have a spring, so that everyone's heart will be bright, everyone will have a happy life, and everyone will have the freedom to develop in any way they want. I aroused people to have thirst for, thirst for brightness; I put a cause in front of people, a cause which is worthy of people's devotion. But all of my hard work was destroyed by another power. After arousing a young soul, it only made him or her suffer more unbearable trampling torment.

16 July 1848
Journal Intime (1882), Journal entries
Context: To adore, to understand, to receive, to feel, to give, to act: there is my law my duty, my happiness, my heaven. Let come what come will — even death. Only be at peace with self, live in the presence of God, in communion with Him, and leave the guidance of existence to those universal powers against whom thou canst do nothing! If death gives me time, so much the better. If its summons is near, so much the better still; if a half-death overtake me, still so much the better, for so the path of success is closed to me only that I may find opening before me the path of heroism, of moral greatness and resignation. Every life has its potentiality of greatness, and as it is impossible to be outside God, the best is consciously to dwell in Him.

Founding Address (1876)
Context: The world is dark around us and the prospect seems deepening in gloom. and yet there is light ahead. On the volume of the past in starry characters it is written — the starry legend greets us shining through the misty vistas of the future — that the great and noble shall not perish from among the sons of men, that the truth will triumph in the end, and that even the humblest of her servants may in this become the instrument of unending good. We are aiding in laying the foundations of a mighty edifice, whose completion shall not be seen in our day, no, nor in centuries upon centuries after us. But happy are we, indeed, if we can contribute even the least towards so high a consummation. The time calls for action. Up, then, and let us do our part faithfully and well. And oh, friends, our children's children will hold our memories dearer for the work which we begin this hour.

"In Warsaw" (1945), trans. Czesŀaw Miŀosz, Robert Hass and Madeline Levine
Rescue (1945)
Context: How can I live in this country
Where the foot knocks against
The unburied bones of kin?
I hear voices, see smiles. I cannot
Write anything; five hands
Seize my pen and order me to write
The story of their lives and deaths.
Was I born to become
a ritual mourner?
I want to sing of festivities,
The greenwood into which Shakespeare
Often took me. Leave
To poets a moment of happiness,
Otherwise your world will perish.

Book I, 1099a.6
Nicomachean Ethics

Letter to Deng Xiaoping (1981)
Context: I agree with and believe in the Communist ideology which seeks the well being of human beings in general and the proletariat in particular, and in Lenin's policy of the equality of nationalities. Similarly, I was pleased with the discussions I had with Chairman Mao on ideology and the policy towards nationalities.
If that same ideology and policy were implemented it would have brought much admiration and happiness. However, if one is to make a general comment on the developments during the past two decades, there has been a lapse in economic and educational progress, the basis of human happiness. Moreover, on account of the hardships caused by the unbearable disruptions, there has been a loss of trust between the Party and the masses, between the officials and the masses, among the officials themselves, and also among the masses themselves.
By deceiving one another through false assumptions and misrepresentations there has been, in reality, a great lapse and delay in achieving the real goals.

Catechism of a Revolutionary (1869)

Dostoyevsky, in a letter to Katkov, the reactionary editor of The Moscow Herald, in which The Brothers Karamazov was serialized
As quoted by David Magarshack in his 1958 translation of The Brothers Karamazov
Context: The modern negationist declares himself declares himself openly in favour of the devil's advice and maintains that it is more likely to result in man's happiness than the teachings of Christ. To our foolish but terrible Russian socialism (for our youth is mixed up in it) it is a directive and, it seems, a very powerful one: the loaves of bread, the Tower of Babel (that is, the future reign of socialism) and the complete enslavement of the freedom of conscience - that is what the desperate negationist is striving to achieve. The difference is, that our socialists (and they are not only the hole-and-corner nihilists) are conscious Jesuits and liars who do not admit that their ideal is the ideal of the coercion of the human conscience and the reduction of mankind to the level of cattle. While my socialist (Ivan Karamazov) is a sincere man who frankly admits that he agrees with the views of the Grand Inquisitor and that Christianity seems to have raised man much higher than his actual position entitles him. The question I should like to put to them is, in a nutshell, this: "Do you despise or do you respect mankind, you - its future saviours?"

New Delhi India 1st Public Talk (14 November 1948)
1940s
Context: So, a man who is really earnest must begin with himself, he must be passively aware of all his thoughts, feelings and actions. Again, this is not a matter of time. There is no end to self-knowledge. Self-knowledge is only from moment to moment, and therefore there is a creative happiness from moment to moment.

This Week (18 September 1966)
Context: Success is terrifying. Like happiness, it is often appreciated in retrospect. It's only later that you place it in perspective. Years from now, I'll look back and say, "God, wasn't it wonderful?"

Letter to his wife on Christmas Day, two weeks after the Battle of Fredericksburg (25 December 1862).
1860s
Context: What a cruel thing is war; to separate and destroy families and friends, and mar the purest joys and happiness God has granted us in this world; to fill our hearts with hatred instead of love for our neighbors, and to devastate the fair face of this beautiful world! I pray that, on this day when only peace and good-will are preached to mankind, better thoughts may fill the hearts of our enemies and turn them to peace. … My heart bleeds at the death of every one of our gallant men.

Book VII, 1323b.1
Politics

Vol. I, The Way of Illumination, Section I - The Way of Illumination, Part III : The Sufi.
The Spiritual Message of Hazrat Inayat Khan
Context: Many people of various beliefs and faiths have written about the practice of the presence of God, and all speak of the happiness they receive from being in His presence. So it is no wonder that the Sufi also, should he wish to speak of it, should testify to similar happiness. He does not claim to a greater happiness than his fellow men because he is a human being and subject to all the shortcomings of mankind. But at the same time others can decide about his happiness better even than his words can tell it. The happiness which is experienced in God has no equal in anything in the world, however precious it may be, and everyone who experiences it will realize the same.

Source: Who Is Man? (1965), Ch. 5<!-- Existence and expediency, p. 86 -->
Context: Essential to education for being human is to cultivate a sense for the inexpedient, to disclose the fallacy of absolute expediency. God's voice may sound feeble to our conscience. Yet there is a divine cunning in history which seems to prove that the wages of absolute expediency is disaster.
Happiness is not a synonym for self-satisfaction, complacency, or smugness. Self-satisfaction breeds futility and despair. Self-satisfaction is the opiate of fools.

Miscellaneous
Context: Q: How are peace and happiness related? Is peace the only real happiness? A: When happiness moves beyond the mind, that is happiness. (March 26, 2016)

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: Another fundamental principle taught by the Law of Moses is this: Wrong cannot be ascribed to God in any way whatever; all evils and afflictions as well as all kinds of happiness of man, whether they concern one individual or a community, are distributed according to justice; they are the result of strict judgement that admits no wrong whatever.

2010s, 2018, Farewell statement (2018)
Context: I have tried to serve our country honorably. I have made mistakes, but I hope my love for America will be weighed favorably against them.
I have often observed that I am the luckiest person on Earth. I feel that way even now as I prepare for the end of my life. I have loved my life, all of it. I have had experiences, adventures and friendships enough for ten satisfying lives, and I am so thankful. Like most people, I have regrets. But I would not trade a day of my life, in good or bad times, for the best day of anyone else’s.
I owe that satisfaction to the love of my family. No man ever had a more loving wife or children he was prouder of than I am of mine. And I owe it to America. To be connected to America’s causes — liberty, equal justice, respect for the dignity of all people — brings happiness more sublime than life’s fleeting pleasures. Our identities and sense of worth are not circumscribed but enlarged by serving good causes bigger than ourselves.
"Fellow Americans" — that association has meant more to me than any other. I lived and died a proud American. We are citizens of the world’s greatest republic, a nation of ideals, not blood and soil. We are blessed and are a blessing to humanity when we uphold and advance those ideals at home and in the world. We have helped liberate more people from tyranny and poverty than ever before in history. We have acquired great wealth and power in the process.

Khalil in Spirits Rebellious (1908) "Khalil The Heretic" Part 3
Context: Vain are the beliefs and teachings that make man miserable, and false is the goodness that leads him into sorrow and despair, for it is man's purpose to be happy on this earth and lead the way to felicity and preach its gospel wherever he goes. He who does not see the kingdom of heaven in this life will never see it in the coming life. We came not into this life by exile, but we came as innocent creatures of God, to learn how to worship the holy and eternal spirit and seek the hidden secrets within ourselves from the beauty of life. This is the truth which I have learned from the teachings of the Nazarene.

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: Our instinct has outrun our theory in this matter; for while we still insist upon free will and sin, we make allowance for individuals who have gone wrong, on the very ground of provocation, of temptation, of bad education, of infirm character. By and by philosophy will follow, and so at last we may hope for a true theory of morals. It is curious to watch, in the history of religious beliefs, the gradual elimination of this monster of moral evil. The first state of mankind is the unreflecting state. The nature is undeveloped, looking neither before nor after; it acts on the impulse of the moment, and is troubled with no weary retrospect, nor with any notions of a remote future which present conduct can affect; and knowing neither good nor evil, better or worse, it does simply what it desires, and is happy in it. It is the state analogous to the early childhood of each of us, and is represented in the common theory of Paradise — the state of innocence.

St. 1
Tears, Idle Tears (1850)

Games for Actors and non-Actors (1992)
Context: In truth the Theatre of the Oppressed has no end, because everything which happens in it must extend into life…. The Theatre of the Oppressed is located precisely on the frontier between fiction and reality – and this border must be crossed. If the show starts in fiction, its objective is to become integrated into reality, into life. Now in 1992, when so many certainties have become so many doubts, when so many dreams have withered on exposure to sunlight, and so many hopes have become as many deceptions – now that we are living through times and situations of great perplexity, full of doubts and uncertainties, now more than ever I believe it is time for a theatre which, at its best, will ask the right questions at the right times. Let us be democratic and ask our audiences to tell us their desires, and let us show them alternatives. Let us hope that one day – please, not too far in the future – we’ll be able to convince or force our governments, our leaders, to do the same; to ask their audiences – us – what they should do, so as to make this world a place to live and be happy in – yes, it is possible – rather than just a vast market in which we sell our goods and our souls. Let’s hope. Let’s work for it!

In a debate with religious leaders in Kansas City, as quoted in a eulogy for Darrow by Emanuel Haldeman-Julius (1938)
Context: Do you, good people, believe that Adam and Eve were created in the Garden of Eden and that they were forbidden to eat from the tree of knowledge? I do. The church has always been afraid of that tree. It still is afraid of knowledge. Some of you say religion makes people happy. So does laughing gas. So does whiskey. I believe in the brain of man. I'm not worried about my soul.

Preface
The History and Present State of Electricity (1767)
Context: The history of philosophy enjoys, in some measure, the advantages both of civil and natural history, whereby it is relieved from what is most tedious and disgusting in both. Philosophy exhibits the powers of nature, discovered and directed by human art. It has, therefore, in some measure, the boundless variety with the amazing uniformity of the one, and likewise every thing that is pleasing and interesting in the other. And the idea of continual rise and improvement is conspicuous in the whole study, whether we be attentive to the part which nature, or that which men are acting in the great scene.
It is here that we see the human understanding to its greatest advantage, grasping at the noblest objects, and increasing its own powers, by acquiring to itself the powers of nature, and directing them to the accomplishment of its own views; whereby the security, and happiness of mankind are daily improved. Human abilities are chiefly conspicuous in adapting means to ends, and in deducing one thing from another by the method of analogy; and where may we find instances of greater sagacity, than in philosophers diversifying the situations of things, in order to give them an opportunity of showing their mutual relations, affections, and influences; deducing one truth and one discovery from another, and applying them all to the useful purposes of human life.
If the exertion of human abilities, which cannot but form a delightful spectacle for the human imagination, give us pleasure, we enjoy it here in a higher degree than while we are contemplating the schemes of warriors, and the stratagems of their bloody art.

Source: The Theory of Political Economy (1871), Chapter VIII : Concluding Remarks, The Noxious Influence of Authority, p. 220.
Context: To me it is far more pleasant to agree than to differ; but it is impossible that one who has any regard for truth can long avoid protesting against doctrines which seem to him to be erroneous. There is ever a tendency of the most hurtful kind to allow opinions to crystallise into creeds. Especially does this tendency manifest itself when some eminent author, enjoying power of clear and comprehensive exposition, becomes recognised as an authority. His works may perhaps be the best which are extant upon the subject in question; they may combine more truth with less error than we can elsewhere meet. But "to err is human," and the best works should ever be open to criticism. If, instead of welcoming inquiry and criticism, the admirers of a great author accept his writings as authoritative, both in their excellences and in their defects, the most serious injury is done to truth. In matters of philosophy and science authority has ever been the great opponent of truth. A despotic calm is usually the triumph of error. In the republic of the sciences sedition and even anarchy are beneficial in the long run to the greatest happiness of the greatest number.

Master and God
Context: He was dead. No point speculating. Cherish the past for what it was, an ideal, a signal that human happiness might be a possibility. Raise your standards. Make a decent life, Lucilla. Life is all there is. If it's only once, it must be good... He had been right. If perfection only happened once, that was better than never. Now nothing for her would ever again entail complete despair. So thank you, Gaius Vinius Clodianus, son of Marcus, thank you for your good deed, a deed that brightened somebody's dark world.

On her near-death experience and final days in New York
Edie : American Girl (1982)
Context: "The Siege of the Warwick Hotel." I was left alone with a substantial supply of speed. I started having strange, convulsive behavior. I was shooting up every half-hour... thinking that with each fresh shot I'd knock this nonsense out of my system. I'd entertain myself hanging on to the bathroom sink with my hind feet stopped up against the door, trying to hold myself steady enough so I wouldn't crack my stupid skull open. I entertained myself by making a tape... a really fabulous tape in which I made up five different personalities. I realized that I had to get barbiturates in order to stop the convulsions, which lasted either hours. Something was spinning in my head.... I just kept thinking that if I could pop enough speed I'd knock the daylights out of my system and none of this nonsense would go on. None of this flailing around and moaning, sweating like a pig, and whew! It was a heavy scene. When I finally cooled down to what I thought was pretty good shape, I slipped on a little muumuu, ran down the stairs of the Warwick, barefoot to the lobby. My eye caught a mailman's jacket and a sack of mail hanging across the back of a chair in the hall way entrance, and before I knew what I was doing, I whipped on the jacket, flipped the bag over my shoulder, and flew out the door, whistling a happy tune. Suddenly I thought: "My God! This is a federal offense. Fooling around with the mail." So I turned around and rushed back and BAM! the manager was waiting for me. He ordered me into the back office. They telephoned an ambulance from Bellevue and packed me into it. Five policemen. I was back into convulsions again, which was really a drag, and I tried to tell the doctors and the nurses and the student interns that I'd run out of barbiturates and overshot speed.... I could speak sanely, but all my motor nerves were going crazy wild. It looked like I was out of my mind. If you had seen me, you wouldn't have bothered to listen, and none of them did. Oh, God, it was a nightmare. Finally six big spade attendants came and held me down on a stretcher. They terrified me... their force against mine. I got twice as bad. I just flipped. I told them if they'd just let go of me, I would calm down and stop kicking and fighting. But they wouldn't listen and they started to tell each other what stages of hallucinations I was in... how I imagined myself an animal. All these things totally unreal to my mind and just guessed on their part. Oh, it was insane. Then they plunged a great needle into my butt and BAM! out I went for two whole days. When I woke up, wow! Rats all over the floor, wailing and screaming. We ate potatoes with spoons. The doctors at Bellevue finally contacted my private physician, and after five days he came and got me out. They sent me back to Gracie Square, a private mental hospital that cost a thousand dollars a week. I was there for five months. Then I ran away with a patient and we went to an apartment in the Seventies somewhere which belonged to another patient in the hospital, who gave us the keys. The guy I ran away with was twenty, but he'd been a junkie since the age of nine, so he was pretty emotionally retarded and something of a drag. I didn't have any pills, so, kind of ravaging around, I went to see a gynecologist and a pretty well-off one. He asked me if I would like to shoot up some acid with him. I hadn't much experience with acid, but I wasn't afraid. He closed his office at five, and we took off in his Aston Martin and drove up the coast... no, what's the name of that river? The Hudson. We stopped at a motel and he gave me three ampules of liquid Sandoz acid, intravenously, mainlining, and he gave himself the same amount and he completely flipped, I was hallucinating and trying to tell him what I was seeing. I'd say, "I see rich, embroidered curtains, and I see people moving in the background. It's the Middle Ages and I am a princess, " and I told him he was some sort of royalty. We made love from eight in the evening until seven in the morning with ecstatic climax after climax, just going insane with it, until he realized it was seven and he had to get back to his office to open it at eight-thirty. He gave me a shot to calm me down, and because I couldn't come down, I took about fourteen Placidyls. On the way back something very strange happened. I didn't realize I was going to say it, but I said out loud, "I wish I was dead"... the love and the beauty and the ecstasy of the whole experience I'd just gone through were really so alien. I didn't even know the man... it had been a one-night jag... he was married and had children... and I just felt lost. It hardly seemed worth living any more because once again I was alone. He dropped me off at the apartment where I was staying with the runaway patient. I had a little Bloody Mary when I got there, and dropped a few more Placidyls. With my tolerance, nothing should have happened, but I suddenly went into a coma. My eyes rolled back in my head. It was lucky... I had called an aide, Jimmy, at the hospital - he had been a good friend - I had called him anonymously and asked him to come and visit us. He happened to turn up just as I went into the coma. He and the heroin addict tried to wake me up. They slapped me and pumped my chest and they put me in a bathtub full of really cold water. Jimmy began to call hospitals - not psychiatric but medical - and one of them actually told them to let me sleep it off. But Jimmy just flipped. He knew I was dying, and he was right. He called Lenox Hill Hospital, and the police finally came. Jimmy and the heroin addict were taken into custody, and I was rushed to the hospital. I was actually declared dead. My mother was called... and then BAM! I started breathing again. I was pretty shaken up by what happened because I didn't understand how I could have almost gone out on just fifteen Placidyls when I used to live on thirty-five three-grain Tunials a day, plus alcohol. They released Jimmy and the junkie, but of course I was still in the trap. I thought I was fine and that I could leave. But a psychiatrist came to interview me and I was put in the New York State Psychiatric Institute at Columbia Presbyterian Hospital - committed on the grounds of unintentional, unconscious suicide. It was a pretty devastating experience. They put me on eight hundred milligrams of Thorazine four times a day plus six hundred milligrams at bedtime - an ugly-tasting liquid, but it took quick effect and you couldn't hide the pills or spit them out later. I had all kinds of bad reactions from it - I'd get bad tremors and all itchy and wormy. I said I wasn't going to take the stuff any more, no matter what, so they finally took me off it one day. I had a seizure, vomited all over the floor, and I couldn't get tremendous dosages of Thorazine, but they accused me of importing drugs and taking them there in the hospital. My doctor was young... a resident... and I just told him, "You think I've taken drugs. There's no point in even reasoning with you. I'll just go to some other hospital." I expected to go to some plush, tolerable hospital, but I was not accepted in any private hospital with the record they gave me. They committed me to Manhattan State on Ward's Island, in the middle of the East River, next to the prison. It was one of the most unpleasant experiences I've ever been through. Really terrifying. I lived in a big dormitory on a ward with about sixty to eighty women. We did all the mopping, cleaning, making beds, scrubbing toilets. And the people there were just so awful. Really pathetic. Some of them were mean. The staff completely ignored you except to administer medication. I thought it was never going to end. In Manhattan State, even in there, there were pushers. One girl who lived in a smaller dormitory - there were two with about ten beds in them - was pushing speed and heroin. And because I'd been warned that if ever you were caught using drugs in a state hospital you'd be criminally punished, I didn't touch any drugs during the three months I was there.

Heimsljós (World Light) (1940), Book One: The Revelation of the Deity
Context: He was not quite nine years old, in fact, when he began to have spiritual experiences... he felt he saw God's image open before him. He felt the deity reveal itself in Nature in an inexpressible music, the sonic revelation of the deity; and before he knew it, he himself had become a trembling voice in a celestial chorus of glory. His soul seemed to be rising out of his body like frothing milk brimming over the edge of a basin; it was as if his soul were flowing into an unfathomable ocean of higher life, beyond words, beyond all perception, his body suffused by some surging light that was beyond all light. Sighing, he became aware of his own insignificance in the midst of this infinite chorus glory and radiance; his whole consciousness dissolved into one sacred, tearful yearning to be allowed to be one with the Highest and be no longer any part of himself. He lay for a long time on the sand or on the grass, and wept tears of deep and fervent happiness, face to face with the inexpressible. "God, God, God!" he cried, trembling with love and reverence, and kissed the ground and dug his fingers into the turf.

Black Boy (1945)

Book 1, Ch.5.
The Histories

The Economic Tendency of Freethought (1890)
Context: "For it must needs that offences come, but woe to him through whom the offence cometh." The crimes of the future are the harvests sown of the ruling classes of the present. Woe to the tyrant who shall cause the offense!
Sometimes I dream of this social change. I get a streak of faith in Evolution, and the good in man. I paint a gradual slipping out of the now, to that beautiful then, where there are neither kings, presidents, landlords, national bankers, stockbrokers, railroad magnates, patentright monopolists, or tax and title collectors; where there are no over-stocked markets or hungry children, idle counters and naked creatures, splendor and misery, waste and need. I am told this is farfetched idealism, to paint this happy, povertyless, crimeless, diseaseless world; I have been told I "ought to be behind the bars" for it.
Remarks of that kind rather destroy the white streak of faith. I lose confidence in the slipping process, and am forced to believe that the rulers of the earth are sowing a fearful wind, to reap a most terrible whirlwind. When I look at this poor, bleeding, wounded World, this world that has suffered so long, struggled so much, been scourged so fiercely, thorn-pierced so deeply, crucified so cruelly, I can only shake my head and remember:

Variant translation: I have never looked upon ease and happiness as ends in themselves — such an ethical basis I call more proper for a herd of swine. The ideals which have lighted me on my way and time after time given me new courage to face life cheerfully, have been Truth, Goodness, and Beauty. Without the sense of fellowship with men of like mind, of preoccupation with the objective, the eternally unattainable in the field of art and scientific research, life would have seemed to me empty. The ordinary objects of human endeavor — property, outward success, luxury — have always seemed to me contemptible.
1930s, Mein Weltbild (My World-view) (1931)
Context: I have never looked upon ease and happiness as ends in themselves — this critical basis I call the ideal of a pigsty. The ideals that have lighted my way, and time after time have given me new courage to face life cheerfully, have been Kindness, Beauty, and Truth. Without the sense of kinship with men of like mind, without the occupation with the objective world, the eternally unattainable in the field of art and scientific endeavors, life would have seemed empty to me. The trite objects of human efforts — possessions, outward success, luxury — have always seemed to me contemptible.

As quoted in "The Adventures of Col. Daniel Boon; containing a Narrative of the Wars of Kentucke" in The Discovery, Settlement And present State of Kentucke (1784) by John Filson
Context: Situated, many hundred miles from our families in the howling wilderness, I believe few would have equally enjoyed the happiness we experienced. I often observed to my brother, You see now how little nature requires to be satisfied. Felicity, the companion of content, is rather found in our own breasts than in the enjoyment of external things; And I firmly believe it requires but a little philosophy to make a man happy in whatsoever state he is. This consists in a full resignation to the will of Providence; and a resigned soul finds pleasure in a path strewed with briars and thorns.

Letter I : Abelard To Philintus, as translated by John Hughes<!-- 1782 edition -->
Letters of Abelard and Heloise
Context: Sometimes I grieve for the house of the Paraclete, and wish to see it again. Ah, Philintus! does not the love of Heloise still burn in my heart? I have not yet triumphed over that happy passion. In the midst of my retirement I sigh, I weep, I pine, I speak the dear name of Heloise, pleased to hear the sound, I complain of the severity of Heaven. But, oh! let us not deceive ourselves: I have not made a right use of grace. I am thoroughly wretched. I have not yet torn from my heart deep roots which vice has planted in it. For if my conversion was sincere, how could I take a pleasure to relate my past follies? Could I not more easily comfort myself in my afflictions? Could I not turn to my advantage those words of God himself, If they have persecuted me, they will also persecute you; if the world hate you, ye know that it hated me also? Come Philintus, let us make a strong effort, turn our misfortunes to our advantage, make them meritorious, or at least wipe out our offences; let us receive, without murmuring, what comes from the hand of God, and let us not oppose our will to his. Adieu. I give you advice, which could I myself follow, I should be happy.

That we ought not to be affected by Things not in our own Power, Chap. xxiv.
Bartlett's Familiar Quotations, 10th ed. (1919)

"Don’t Look Far For The Reason For Unhappiness: The Cause Is Hearts Turning Aside From Allah" in BLITZ (18 January 2015) http://www.weeklyblitz.net/2015/01/dont-look-far-reason-unhappiness-cause-hearts-turning-aside-allah/.
Context: Allah is the only source of happiness, joy, peace and tranquility. We can only be happy and at peace if Allah so desires. Yet if Allah so desires we can also delight in good things. But it is impossible for us to attain that by any other means than faith in Allah.

Eat the Rich (1999)

The Myth of Sisyphus (1942), The Myth of Sisyphus
Context: One does not discover the absurd without being tempted to write a manual of happiness. "What! — by such narrow ways —?" There is but one world, however. Happiness and the absurd are two sons of the same earth. They are inseparable. It would be a mistake to say that happiness necessarily springs from the absurd discovery. It happens as well that the feeling of the absurd springs from happiness.

The Myth of Sisyphus (1942), The Myth of Sisyphus
Context: One does not discover the absurd without being tempted to write a manual of happiness. "What! — by such narrow ways —?" There is but one world, however. Happiness and the absurd are two sons of the same earth. They are inseparable. It would be a mistake to say that happiness necessarily springs from the absurd discovery. It happens as well that the feeling of the absurd springs from happiness.

Book I, 1101a.10
Nicomachean Ethics

"The Brooklyn Divines." Brooklyn Union (Brooklyn, NY), 1883.
Context: It has always seemed a little curious to me that joy should be held in such contempt here, and yet promised hereafter as an eternal reward. Why not be happy here, as well as in heaven. Why not have joy here? Why not go to heaven now—that is, to-day? Why not enjoy the sunshine of this world, and all there is of good in it? It is bad enough; so bad that I do not believe it was ever created by a beneficent deity; but what little good there is in it, why not have it?

2010s, 2018, The Restless Wave (2018)
Context: "The world is a fine place and worth the fighting for and I hate very much to leave it," spoke my hero, Robert Jordan, in For Whom the Bell Tolls. And I do, too. I hate to leave it. But I don’t have a complaint. Not one. It’s been quite a ride. I’ve known great passions, seen amazing wonders, fought in a war, and helped make a peace. I’ve lived very well and I’ve been deprived of all comforts. I’ve been as lonely as a person can be and I‘ve enjoyed the company of heroes. I’ve suffered the deepest despair and experienced the highest exultation. I made a small place for myself in the story of America and the history of my times.
I leave behind a loving wife, who is devoted to protecting the world’s most vulnerable, and seven great kids, who grew up to be fine men and women. I wish I had spent more time in their company. But I know they will go on to make their time count, and be of useful service to their beliefs, and to their fellow human beings. Their love for me and mine for them is the last strength I have.
What an ingrate I would be to curse the fate that concludes the blessed life I’ve led. I prefer to give thanks for those blessings, and my love to the people who blessed me with theirs. The bell tolls for me. I knew it would. So I tried, as best I could, to stay a "part of the main." I hope those who mourn my passing, and even those who don’t, will celebrate as I celebrate a happy life lived in imperfect service to a country made of ideals, whose continued service is the hope of the world. And I wish all of you great adventures, good company, and lives as lucky as mine.

Letter I : Abelard To Philintus, as translated by John Hughes<!-- 1782 edition -->
Letters of Abelard and Heloise
Context: Sometimes I grieve for the house of the Paraclete, and wish to see it again. Ah, Philintus! does not the love of Heloise still burn in my heart? I have not yet triumphed over that happy passion. In the midst of my retirement I sigh, I weep, I pine, I speak the dear name of Heloise, pleased to hear the sound, I complain of the severity of Heaven. But, oh! let us not deceive ourselves: I have not made a right use of grace. I am thoroughly wretched. I have not yet torn from my heart deep roots which vice has planted in it. For if my conversion was sincere, how could I take a pleasure to relate my past follies? Could I not more easily comfort myself in my afflictions? Could I not turn to my advantage those words of God himself, If they have persecuted me, they will also persecute you; if the world hate you, ye know that it hated me also? Come Philintus, let us make a strong effort, turn our misfortunes to our advantage, make them meritorious, or at least wipe out our offences; let us receive, without murmuring, what comes from the hand of God, and let us not oppose our will to his. Adieu. I give you advice, which could I myself follow, I should be happy.